The Horites [microform]

THE HORITES.

eed

BY THE REV. JOHN CAMPBELL, M., A, TORONTO,

6

?
‘
4 ‘
‘
”
7 ~
. *.
.
d 4
e a ? * x +
* . = =
‘ +
%
4
x
’ .
.

THE HORITES.

BY THE REV. JOHN CAMPBELL, M.A., TORONTO.

The student of Biblical History cannot fail to notice the remark-
able prominence given to one supposed Canaanitish people over all
others mentioned in the Pentateuch. This is the tribe of the
Horites, who dwelt in their mount Seir. The first mention of this
family is in Genesis xiv. 6, where they are numbered .among the
peoples defeated by Chedorlaomer and his associates. In Deuteronomy
ii. 12, 22, they are again spoken of as the ancient possessors of the
land occupied by the descendants of Esau. Bishop Patrick supposed
that the Horites had dwelt in that region since the days of the
Deluge, although he did not suggest a iine of Noah’s descendants
with whom they might have been connected.’ In Genesis xxxvi. a
singularly minute and full account is given of the families of this
people, the only apparent reason for it being that Esau and his son
Eliphaz married women of their race, and that the Edomites dwelt
with them in the land of Seir. The genealogies of the Horites there
given are as follow :

“These are the sons of Seir the Horite, who inhabited the land ;
Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and
Dishan : these are the dukes of the Horites, the children of Seir, in
the land of Edom. And the children of Lotan were Hori and
Homam; and Lotan’s sister was Timna. And the children of
Shobal were these; Alvan, and Manahath, and Ebal, Shepho and
Onam. And these are the children of Zibeon; both Ajah, and
Anah; this was that Anah that found the mules in the wilderness,
as he fed the asses of Zibeon his father. And the children of Anah
were these; Dishon, and Aholibamah the daughter of Anah. And
these are the children of Dishon ; Hemdan, and Eshban, and Ithran,
and Cheran. The children of Ezar are these; Bilhan, and Zaavan,
and Akan. The children of Dishan are these; Uz, and Aran.
These are the dukes tuat came of the Horites; duke Lotan, duke
Shobal, duke Zibeon, duke Anah, duke Dishon, duke Ezar, duke

1 Commentary on Genesis, Ch. xxxvi.

4

Dishan : these are the dukes that came of Hori, among their dukes
in the land of Seir.” Genesis xxxvi. 20-30. Among these we find
that Anah, the father of Aholibamah, is (Gen. xxxvi. 2) the son of
Zibeon ; it is, therefore, probable that Dishon, the father of Hemdan,
&c., may be the son of Anah. This would reduce the number of
lines to five. If, however, Timna, the concubine of Eliphaz, the son
of Esau (Gen. xxxvi. 12), be the same as Timna, the sister of Lotan,
it is manifestly impossible to make Lotan a contemporary of Zibeon,
Anah, or even Dishon. Zibeon must have lived about the time of
Abraham ; and Shobal, Ezar and Dishon, if they are his brethren, at
the same period. The importance of this Horite line may be judged
from the fact of its reappearance in the first chapter of the first book
of Chronicles, where the above genealogy is given with some slight
variations in the orthography of the individual names.

It is, to say the least, remarkable that a genealogy connecting with
the family of Abraham in a way comparatively unimportant should
be given at such length. Esau had other wives, Hittites, of Elon
and Beeri, yet nothing appears concerning their families but the
names of their fathers. Now the Hittites were a powerful people
even at the time of Esau, and waged successful wars with many of
the Pharaohs in later years. True, we find a brief account (Gen.
xxii. 20) of the immediate descendants of Nahor, the brother of
Abraham, from whose family came the wife of Isaac and the two
wives of Jacob; but this is not to be wondered at seeing that these
were so intimately connected with the great patriarch himself. The
sons of Abraham by Keturah, the children of Ishmael, and those of
Esau, are, as we might expect, named, in some cases, with their
grandsons. But nothing is recorded of the families to which Hagar,
or Keturah belonged; the name of Ishmael’s wife is not even
mentioned ; and no genealogy enlightens us in regard to the connec-
tions formed by the heads of the Twelve Tribes. A simple mention
of the immediate progenitors of Aholibamah would not have been
matter of great surprise; but this long Horite genealogy certainly
ought to be so with every serious student of the Mosaic record.

Still more extraordinary should this list appear, if, as almost all
writers who have treated of them suppose, the Horites were an
obscure race of uncivilized troglodytes, whom the Edomites without
much difficulty extirpated. Strange that the great lines of Egypt
and Assyria should pass without notice; that the powerful families

ee

5

of Moab and Ammon should have no record; that Ishmael’s grand-
sons do not appear ; and these miserable cave-dwellers have so much
of Scripture allotted to them! Whatever view we may be inclined
to take of the books of Moses, whether we regard them as an
inspired production, or the work of a man wise beyond all his fellows,
the problem remains the same. What is the Divine purpose in
giving such a genealogy? or what was the end of the historian in
placing it on record 4

An objection naturally urged against the attempt to answer such a
question is, that neither sacred nor profane history gives us any
more information regarding the Horites. This I deny ; for I profess
to have opened the door at which many have knocked in vain, and
from induction of facts historical, mythological, philclogical, and
geographical, to be able to prove the truth of the following six
propositions regardins this ancient people :

I. That the Horites were no obscure troglodytes, but a race pre-
eminently noble and distinguished.

II. That they have left distinct geographical traces in and about
Palestine, which find their counterparts in other lands.

III. That one family of the Horites appears, in a somewhat dis-
guised form, in the second and fourth chapters of the first book of
Chronicles, and there furnishes the link of connection with other
histories than ti:at of the Bible.

IV. That in this family we find many of the divinities and some
of the earliest rulers of Lower and Upper Egypt.

V. That from this family came the Caphtorim, who invaded
Palestine before the close of the wanderings of Israel.

VI. That reminiscences of the Horites, and confirmation of el
the preceding propositions, are found in the early history and
mythology of Pheenicia, Chaldea, Arabia, Persia, India, Asia Minor,
Greece, Italy, and of the Celtic and German peoples.

I proceed at once to the proof of the above six statements, the
first two being simply introductory, and depending greatly for confir-
mation upon the establishment of the third and following propositions.

I.—Tue Horites WERE NO OBSCURE TROGLODYTES, BUT A RACE
PREEMINENTLY NOBLE AND DISTINGUISHED. :

6

We have already seen that some of the heads of tribes or dukes of
this race were contemporaries of Abraham. Their ancestor Seir, and
that other ancestor Hori, mentioned in Gen. xxxvi. 30, who cannot
be the son of Lotan, take us back to an older period still. In Abra-
ham’s time they were of sufficient importance to attract the attention
of Chedorlaomer, and dwelt at no great distance from the cities of
the plain, “the opulent Pentapolis of the Jordan.” They are classed
with the Rephaim, the Zuzim, the Emim and the Avim, whom there
is strong reason for making Japhetic peoples connecting with
Riphath, Javan, &c., more especially as their names do not occur
among the tribes of Ham. They represent a second wave of popu-
lation moving westward from Babel, the first being a purely Hamitic
stock that had passed over Jordan and probably into Egypt, in both
of which regions they soon became the serfs of a nobler race. The
Shemites, with the exception of Abraham and his family, still kept
to their ancient seat. Esau, a proud and warlike man, was not
ashamed to ally himself with a Horite princess. He seems, indeed,
to have entered upon this alliance on unequal terms, inasmuch as
certain of the dukes of Esau (Gen. xxxvi. 40), Timnah, Alvah,
Aholibamah, bear Horite names, while no Horite duke bears the
name of an Edomite. It is also to be noted that two of these are
the names of females, although they stand at the head of the list of
the Aluphim or dukes. In ancient times for a woman to give her
name to a family was a mark of high honour, and such, undoubtedly,
was the position that the Horite element occupied in the Edomite
family. Obadiah iii. is often quoted as a passage which proves the
Horites to have been troglodytes, inasmuch as the Edomites, who
supplanted them, are there described as dwelling “in the clefts of
the rock ;’ but who will dare to call the proud, free and warlike
Edomites cave-dwellers? A better name should be found for those
whose skill and marvellous industry fashioned the palaces of Petra,
leaving marks of a high civilization, that nothing but a great convul-
sion of nature can efface, whether they be Edomites or the sons of
Hori. These troglodytes, if men will call them so, were a great
people. It is interesting to observe that Josephus calls the descen-
dants of Abraham by Keturah by the same name, aud yet represents
them, quoting the words of an ancient historian, as the conquerors of
Egypt and founders of the Assyrian Empire.’

® Josephi Antiq. Lib. I, Cap, 15.

7

But, apart from these facts, the primary meaning of the root Hor
or Chor, for the initial letter is the Hebrew Cheth, is not a cave-
dweller. It would be strange indeed if it were. The word is an
adjective, and means white, pure, and hence noble. The interpre-
tation troglodyte is a conjectural one, derived from false historical
reasoning. In so far as the meaning obtains in the Hebrew language,
it denotes historical corruption of the original sense, such as we find
in our English words pagan and villain, Whig and Tory, or, better
still, in the word Bohemian. As well might later writers pretend
that the original Bohemians were a horde of vagabonds, as those of
the present day, that the Horites were a race of miserable dwellers
in caves. The childron of Seir, the Horite, were the white race of
their age, the purest of all the Japhetic families, the nobles of the
world’s early history. Their name is a synonym for all these quali-
ties in many tongues, and especially in those of the Indo-European
class. The Greek heros, a hero, or demi-god, with Hera the mistress,
as a name of Juno, the German Herr, and hence, by the conversion
of the aspirate into a sibilant, our English Sir, are a few of the later
forms of this famous word, which fills a large part of the vocabularies
of many languages.** It appears in connection with the number
seven, representing the seven dukes of that princely family, in the
seven Harits, the bright ones of Sanskrit mythology ; and these, with
the preservation of the guttural or strongly aspirated Cheth, meet us
again in the seven Greek Charites, or, without it, in the seven Horae
of the same theogony. This is hardly the place yet to enter upon
the connection of the names of the individual Horites with those
which appear in the history of the Indo-European families. Still, I
may be permitted here to indicate some of the links that bind the
Scripture genealogy to the traditions of ancient nations. Lotan is a
root that appears in Latona, Latinus, and many other venerable
names ; nor is it unworthy of attention that, as Latona is the mother
of Horus Apollo, so Lotan’s eldest son bears ‘he identical appellation,
Hori. Shobal, which connects with Shibboleth, an ear of corn, is, as
Hyde unwittingly shows, the Arabic Sambula, which he makes
equivalent to the Greek Sibulla, and also to the Latin Spica, meaning
the same thing.’ In Aholibamah we have, I am assured, the original

2* Guigniaut, Religions de l’Antiquité, iii. 838, seq. Fuerst in his valuable lexicon gives
Phoenician Hor or Chor, the meaning of which is noble and free.

*% Hyde, Religio Veterum Porsarum, 898,

8

of the Greek Olympus, in the Ionic dialect Objvpnor, a word for
which no derivation can be found, and all the associations of which
agree admirably with the meaning of the Hebrew term “ tent of the
high place.” The very word bamah, the high place, survives in the
Greek bema. I shall yet have occasion to show the force of the
following Homeric gloss upon the words of Moses. Speaking of the
children of Zibeon the sacred writer says, “This was that Anah that
found the mules in the wilderness, as he fed the asses of Zibeon, his
father.” The words of the Greek poet are :*

“Tapdaydvwy Oo’ ryeiro TuAatpéveog Adctoy Kijpy
RE ’Brerwy, d0ev nurdvwr yévog dyporepawy."

‘The rough heart of Pylaemenes led the Paphlagonian
Eneti, whence is the stock of wild mules,”
I1.—Tue Horires HAVE LEFT DISTINCT GEOGRAPHICAL TRACES
IN AND ABOUT PALESTINE, WHICH FIND THEIR COUNTERPARTS IN
OTHER LANDS.

In the neighbourhood of the Dead Sea I might mention the
district long known as Syria Sobal, which commemorates the second
of the Horite dukes.“* Among his sons, Manahath gives name to a
place spoken of in the 6th verse of the 8th chapter of first Chroni-
cles, the site of which is unknown. It may have been Minois,
near Gaza in Philistia, or, as probably, the Mendesian nome of Lower
Egypt. As for Ebal, the third son of Shobal, a mountain in Central
Palestine bears his name ; and the region of Gebalitis in the vicinity
of, or included in, Syria Sobal, shows the simple conversion of an
initial Ayin, represented falsely in our English version as an unas-
pirated letter, into a corresponding Gimel. The root Shepho is so
common a one that I hardly dare trust myself to point out its
geographical connections. Onam will be seen by any one capable of
consulting a Hebrew lexicon to be of the same root as that which
occurs in Ono, a town of Benjamin, and On, the celebrated city of
the Sun, in Egypt. Bethana is the house of the god Anah, also
called Anammelech or Anah the king. Among the sons of Dishon,
I need only select Eshban, a word which Gesenius identifies with

4 Homeri Iliad. ii. 861-2. The same Eneti introduced muies into Spain. They are the Anites
descended from the son of Zibeon. R

4* Ritter’s Comparative Geography of Palestine, Edin., ii. 184, Keil and Delitsch (in Gen.
xxxvi.), good men but typical commentators of the unhistorical class, sneer at the idea of a
connection between Syria Sobal and Shobal the Horite. The name appears indeed in an
apocryphal book, but is no more an apocryphal name than Gebalitis;

‘

9

Heshbon in Moab.’ Among those of Ezar, Akan, or, as he is called in
1 Chronicles i. 42, Jakan, gives us the important family of the Beni
Jaakan, dwelling in Arabia Petrwa (Numbers xxxiii. 31). Of the
sons of Dishan, Uz appears to have been the first or most important
settler in the land of which the patriarch Job was an inhabitant.

Dr. Hyde Clarke has already shown in several of his admirable
papers, that the geographical names of Palestine are those of the
world.’ The majority of these names I have good reason to believe
are eponymous. The Horites, who left little or no traces in Pales-
tine, on account of their early emigration to other lands, did not, on
that account, suffer their names to perish, but still “called their
lands by their own names” in whatever part of the world these were
situated. Latopolis in Egypt and Latium in Italy represent Lotan.
Hori gives Heroopolis, also in the land of the Pharaohs, and unnum-
bered similar designations of towns in Europe, Asia, and Africa.
Shobal appears in the Lydian Sipylus and in the great Sabellian
family of Italy. Alvan, or, as he is called in 1 Chron, i. 40, Alian,
furnishes the Egyptian Llahoun, and the famous city Ilium of the
Troade, Manahath is the founder of Mendes, and Mandara or
Month-ra, and also had his name conferred upon Monetium of the
Japodes, like the Eneti, an Illyrian people.** bal, in the form of
Gebal, appears in Phoenicia, and the character of the initial sound is
at once seen in the form Byblus, which consists in the prefix of the
Coptic article. Onam we have already connected with On or
Heliopolis in Egypt. The Colchian city Ala may be a reminiscence
of Ajah, while Anah is almost proved to be the progenitor of the
Eneti by the fact that their ancestor in the Welsh mythical history
is Gwynn, a word which reproduces the power of the initial Ayin of
the Hebrew name.’ The sons of Dishon seem to have sent colonies
to Persia, for Hamadan, Ispahan and Teheran are too near Hemdan,
Eshban and Ithran to be accidental. Jn Eshban we also find
Hispania, while Ithran and Tyrrhenia agree. As for Cheran, no
form is more common in universal geography. Aziris in Libya, and

5 Gesenii Lexicon in loc,

6 I beg here to express my public acknowledgment of Dr. Clarke’s valuable suggestions in
connection with the special subject of this division of the paper ; although the field to which I
have confined my attention principally is geographically, and perhaps chronologically, different
from thatin which he has pursued his important investigations,

* We find Soba, Alva and Mandara in close proximity. Lepsius’ Letters, 163.

7 Davies’ Celtic Researches, 167.

10

many similar names in Syria and Asia Minor, remind us of Ezer,
Like correspondences are found with the remaining eponyms of the
Horite family. The question has often been asked, Whence came
the Pheenicians, that ancient and distinguished people? Herodotus
and other writers tell us that their own account brought them from
the shores of the Red Sea.™ Now, on these shores we find the Beni-
Jaakan of the sons of Ezer, and this compound word, not the Beni-
Anakim of Bochart, is the original of the national designation
Phenician.® It may seem that thus I reduce all the civilized peoples
of the world to one ancestry, and represent the Horites as the one
people of antiquity, in the same way as oldér writers have dealt with
their Arkites, Atlantides, Cushites, &c. This, however, is not the
case. There are, at least, six other families of little less importance,
and many more which contributed largely to early civilization, that
I hope in time to bring under the notice of the student of ancient
history. That we find the Horites, or reminiscences of them, in
nearly every country need not be matter of surprise, for what has
been often remarked in regard to the mixture of peoples in the popu-
lations of Greece and India is true of almost every land possessing a
history. There is no such thing as a pure civilized race.

III.—One FAMILY oF THE HoRITES APPEARS, IN A SOMEWHAT
DISGUISED FORM, IN THE SECOND AND FOURTH CHAPTERS OF THE
FIRST BOOK OF CHRONICLES, AND THERE FURNISHES THE LINK OF
CONNECTION WITH OTHER HISTORIES THAN THAT OF THE BIBLE.

A serious objection assails me upon the threshold of proof. I+ is
this, The second chapter, and part of the fourth, of the first book
of Chronicles profess to contain the genealogies of the sons of Judah,
Under what pretence, then, can I introduce the Horites? I answer,
upon several good grounds. In the first place, mention is made in
these genealogies of men who certainly were not Jews. Such (1 Ch,
ii. 55) are the Kenites, that came of Hemath, the father of the house
of Rechab, a line mentioned in the second verse of the 35th chapter of

. Jeremiah. Such, also, are the Kenezites, first mentioned in the 19th
verse of the 15th chapter of Genesis, and to whom Caleb, the son of
.Jephunneh (Numbers xxxii. 12, Joshua xiv. 6), is said to have

7 Herodot. vii. 89. Strabonis Geog., 766,

8 Bochart, Canaan i. i. 347.

9 Such are the sons of Salma and Hareph (1 Chron. ii, 51, 54), the Jerahmeelites (ii. 25), the
« children of Btam (iv. 3), of Ashchur (iv. 5), of Coz (iv. 8), of Kenaz (iv, 13), of Ezra (iv. 17), &¢.

ll

belonged. Their genealogy is given, 1 Chron. iv. 13, 4c. In the ninth
verse of the same chapter, Jabez is more honourable than his brethren,
because he called on the God of Israel, not, we may conclude, on his
own gods, as his brethren were in the habit of doing. Jabez was no
Israelite. In the eighteenth verse, a daughter of Pharaoh marries
Mered (literally the rebel), a most unlikely name for a descendant of :
Judah. He is doubtless prince Mourhet, who is said to have married
a daughter of Cheops, and whose features, as represented on the
Egyptian monuments, are not at all Jewish.” In the 19th verse, we
read of Eshtemoa, the Maachathite; but the Maachathites (Deut.
iii. 13, 2 Sam. x. 6), were, with the Geshurites, an independent
people, who at times warred with the Israelites. Who can throw
light upon the “ancient things ” of verses 21-3? With what king of
Israel do those, who had dominion in Moab, connect as his servants ?
The names of the supposed descendants of Judah are not Jewish.
What Jew would call his son Caleb (a dog), a name which so
frequently occurs and in the greatest confusion? The family men-
tioned in chapter ii. 43-45, is from its names clearly Midianite, and
two of the names in chapter iv. 25, are Ishmaelite. The second
chapter, as far as the 17th verse, seems to contain, with a few inter-
polations, a record of the children of Judah; the whole of the third
is taken up with the family of David; but I have no evidence,
beyond the words of the first verse of the fourth chapter, “The sons
of Judah ; Pharez, Hezron, and Carmi, and Hur, and Shobal,” that
the families mentioned in it were Israelites in any sense of the term.
The 23rd chapter of second Samuel, and the 11th chapter of the book
we are considering, shed some light upon the ‘nationality of those
mentioned in its second and fourth chapters. In the 54th verse of
the second chapter, the Netophathites are mentioned, and the Ithrites
“a the 53rd verse, while the head of Tekoa appears in the fifth of
the fourth chapter, and a Maachathite in the nineteenth. Now, in
the chapters above mentioned (2 Sam. xxiii., and 1 Chron. xi.), we
find Maharai and Heleb, Netophathites, Ira and Gareb, Ithrites,
Eliphelet, the Maachathite, and another Ira, a Tekoite. I might
also compare Hushah, the son of Ezer (1 Chron. iv. 4), with (2 Sam.
xxiii. 27 and 1 Chron. xi. 29), Mebunnai and Sibbecai, the Husha-
thites. It may be said that these are still Israelites, taking their

10 Nott and Gliddon in their joint ethnological work, p. 177. Osburn, Monumental History
of Egypt, i. 454, seq. Lepsius’ Letters, 61.

12

names from the towns they inhabited. If so, why is Ittai (2 Sam.
xxiii, 29) called a Benjamite, Bani (2 Sam. xxiii. 36) a Gadite, and
Adina (1 Chron. xi. 42) a Reubenite? It cannot be said that Zelek,
the Ammonite, Ithmah, the Moabite, Nahari, the Beerothite, and
Uriah, the Hittite, who are mentioned (2 Sam. xxiii. 37, 39,
1 Chron. xi. 46) together with them, are Israelites. There is more
historic truth than men are aware of in the words of the Apostle
Paul, “ For they are not all Israel which are of Israel.” It is plain,
not only that many had, like Caleb, part and lot with Israel in the
land of promise who were not descendants of Abraham, but that the
kingdom of Israel, in the time of David, consisted of a number of
different nationalities. The line of Jerahmeel, which is given in
1 Chron. ii. 25-41, is not an Abrahamic family, although I do not
deny that there may have been a Jerahmeel in the line of Judah.
We meet with these Jerahmeelites in 1 Sam, xxvii. 10, where David
is represented as telling Achish that he had made a road against the
south of Judah, and against the south of the Jerahmeelites, and
against the south of the Kenites, as if they were three distinct
peoples. Aliso, in the 30th chapter, the Jerahmeelites and the
Kenites are spoken of as dwelling in cities, while the same is‘ not said
of any of his confederates and friends to whom David seni presents,
In connection with this passage, as showing the position of Caleb the
Kenezite, we find (verse 14) the Egyptian slave deserted by the
Amalekites saying, “We made an invasion upon the south of the
Cherethites, and upon the coast which belongeth to Judah, and upon
the south of Caleb.” The Cherethites have been clearly shewn, and
are now generally allowed to have been, Cretans; and Caleb’s
descendants are no less thoroughly distinguished from the .people of
Judah than are these Japhetic warriors.

I might dwell upon the antiquity of Bethlehem Ephratah, which
(1 Chron. ii. 19, 24, 50) derives its name from Ephrath, the wife of
Caleb, the father or son of Hur, for there is contradiction here ; an
antiquity which is well shewn (Gen. xxxv. 16, 19) by its possessing
that name in the time of Jacob. Yet Caleb is the great-grandson of
Judah by a very late connection. It is somewhat strange that none
of the great names of these genealogies, if we except the immediate
descendants of Judah, and Caleb the son of Jephunneh, ever appear
in any other part of the Bible. With the exceptiqn of the ancestors
of David, and the families of the Levites in the sixth chapter, the

13

lists are utterly useless for genealogical purposes; and we have no
record that the twelve tribes ever employed them for such an end, or
even that the most learned of their rabbis have been able to reduce
them to order. It is utterly impossible to reduce them to order, on
the hypothesis or understanding that they represent the descendants
of Judah, Benjamin, &c. The Ram and Hur and Salma of Judah
cannot be reconciled with those of the same name afterward men-
tioned ; neither can the Beni-Jamin of the seventh chapter be made
to agree with the children of Jacob’s youngest born. What, then,
it may be asked, is the alternative? The books of Chronicles are of
low canonicity—for the Jew places them at the end of the hagi»-
grapha. Shall they be deemed unworthy of the canon? Far from
it. I regard the first book of Chronicles as one of the most valuav!>
books in the Old Testament Scriptures. It contains what is found
in no other book in the world, a brief but most comprehensive record
of all the great families of antiquity. It embraces a large Gentile
genealogy, or series of genealogies, overshadowing those of the
Hebrew people; and this accounts for the mystification of all the
Jewish doctors. They never thought of looking in the inspired
writings of their canon for a sign of the Divine interest in all the
nations of the earth, beyond that furnished in the tenth chapter of
Genesis.

The books of Chronicles are among the least edited, even at the
present day, of all the books of the Bible. The versions of these
books differ widely, to an extravagant degree, in the names given in
the first few chapters of the first book and in other particulars." It
may yet be found by scholars possessing greater Oriental erudition
and greater facilities than I can command, that the connection of the
sons of Jacob with these Gentile families is the result of ancient
rabbinical interpolation ; and that a well meant, but injudicious,
attempt to clear up a mystery has led to the serious confusion that
80 frequently appears. I may state here, once for all, that nothing
short of the most serious and long settled conviction of the truth
and important reality of my discovery could induce me to cast a
doubt upon the presently received views in regard to this portion of
the Sacred Volume. With the Apostle Paul I trust ever to be able
to take as my motto, “ We can do nothing against the truth, but for
the truth,” meaning by that Truth the inspired Word of God,

11 F.g., The Septuagint and Syriac versions.

14

whether that inspiration regard matter of doctrine or of history.
In the meanwhile, I assume the correctness of our present Hebrew
version of’ the first book of Chronicles, and, to account for the
presence of the Gentile names which I find in the first few chapters,
suggest the following hypotheses :

1. Together with the descendants of the sons of Jacob, there may
have been included in the lists their: connections by marriage.—This
except in the case of Bithiah the daughter of Pharaoh, and the
Kenites (Judges iv. 11), who should have been numbered among the
descendants of Levi rather than of Judah, I cannot perccive.

2. Or, together with them, there may have been included a mixed
multitude of other races that had suffered oppression along with them
in Egypt, and had part im their deliverance.—This might help to
satisfy Dr. Colenso’s doubts, and is true in so far as the Kenites and
some of the Kenezites are concerned. It must, however, make the
list retrospective, giving the ancestors of these fugitives back to or
beyond the time of Abraham. Even thus, my investigations have
shewn me that it will not account for all the lines mentioned, many
of whom had little or no late connection with Palestine.

3. Or—and this I think is the truth—Southern Palestine was the
great centre of o later dispersion than that of Babel, being the highway
to Egypt and Arabia, Syria, and Asia Minor ; and the Mosaic narra-
tive, looking rather to geographical than tribal descent, gives here the
eponym: of the various states and cities into the possession of which
Israel entered.—There is a significance which we do not yet under-
stand in the words of Moses (Deut. xxxii. 7, 8), ‘‘Remember the
days of old, consider the years of many generations ; ask thy father
and he will shew thee ; thy elders and they will tell thee. When
the Most High divided to the nations their inheritance, when he
separated the sons of Adam, he set the bounds of the people accord-
ing to the number of the children of Israel.” This hypothesis will
account for the immense disproportion between the number of the
descendants of Judah and those of the other tribes supposed to be
placed on record in these chapters, since they occupied the larger por-
tion of Southern Palestine; although it is true (Numbers i. 27) that
the children of Judah were more numerous than those of any other
of the sons of Jacob. I now proceed to find among the names con-
nected with the mention of this tribe one of the families of the

15

Horites, whose position geographically would bring them, if my
hypothesis be correct, within its limits.

The only Shobal mentioned in the Bible, apart from the families of
the Horites, is one that appears in 1 Chron. ii. 50, 52, and iv. 1, 2.
The verses are, ‘ These are the sons of Caleb the son of Hur (called
also, 1 Chron. ii. 19, the father of Hur), the first-born of Ephratah ;
Shobal, the father of Kirjath-jearim. And Shobal, the father of
Kirjath-jearim, had sons; Haroeh and half of the Manahethites.
The sons of Judah; Pharez, Hezron, and Carmi and Hur and
Shobal. And Reaiah (or Haroeh) the son of Shobal begat Jahath ;
and Jahath begat Ahumai and Lahad. These are the families of the
Zorathites.” Among the families of Kirjath-jearim are mentioned,
in the 53rd verse of the second chapter, the Zareathites, whom a,
glance at the Hebrew text will show to be the same as the so-called.
Zorathites. The name Eur is identical with the root of the word
Horite. As for Caleb he is ubiquitous throughout the second
chapter, and his name is, from its meaning, clearly Gentile. Be this.
as it may, we have a Shobal, itself not an Israelitish name, in con-
‘nection with other Gentile appellations, and notably with a Hur,
who is not the father of Uri, of whom came the wise Bezaleel
(1 Chron. ii. 20, Exodus xxxi. 2), and whose name agrees with the
Horite parentage of another Shobal, frequently mentioned. He is.
the father of Kirjath-jearim. Now Kirjath-jearim (Joshua ix. 17).
was a city of the Gibeonites, and continued to be so, for the Gibeon-
ites made peace with Israel by artifice. But these Gibeonites were
Hivites (Joshua ix. 7, xi. 19), and so also are the Horites called
(Gen. xxxvi. 2.) The name Hivite, I am convinced, does not desig-
nate Hamitic or any other kind of descent ; pevertheless it forms a
link to bind Kirjath-jearim and the Horite stock. More important.
is the fact that the second son of Shobal, the Horite, and of that.
Shobal who is mentioned in the book of Chronicles, is Manahath, a.
name unknown in the annals of Israel. Hur, Shobal, and Manahath, .
form already a threefold cord for the Horite connection. A difficulty
appears, however, in the eldest son of the Shobal of Chronicles, who.
is Ha (the definite article) Roeh or Reaiah, as contrasted with the-
Alvan or Alian of the Horite. I confess that this staggered me for
a time, but disappeared as soon as I began to investigate the meaning
of the two words. The name Alvan or Alian is a somewhat Punic
form of the word Eliown, the most high, and corresponds with the.

16°

Arabic Galyan (for its initial letter is ayin), meaning of lofty
stature."* The Punic form appears in the “ Alonim v ’Alonuth” of
the Poenulus of Plantus, designating the gods and goddesses.” I
must here anticipate by introducing the authority of the Pheenician
History of Sanchoniatho, which deals with the region about the
Dead Sea, Pera being a primitive seat."* He gives, indeed, an
older divinity, Hliown, whom he makes the husband of Beruth, a
kind of Aphrodite or Ephrath, and who would correspond with the
father of Hur; but he has a later divinity (no divinity with him
however), who in the Greek translation is termed Ilus or Cronus
and whose brothers are Betylus, Dagon, and Atlas. Now, Betylus
is probably Bethlehem, closely connected with this family, rather
than Bethel, as many, like Bishop Cumberland, have supposed.
Dagon, I shall yet prove to be Onam. As for Atlas, he does not
belong to this line at all, but to that of Jerahmeel. The important
part of the name Alvan or Alian is the initial Al. The final n is
valueless, for duke Aliah of the Edomites is clearly of the same
name. The yod and vaw are, as we see above, interchangeable; so
that the Al remains, denoting in Hebrew and other Shemitic tongues,
without any assistance of additional letters, the Most High, God.
This is the Ilus of Sanchoniatho, who appears along with Dagon on
many sculptured walls of Chaldea. He is there called II, and is the
highest of the Babylonian divinities. It is in the Chaldean myth-
ology that we are furnished with the materials for identifying Alvan
and Reaiah. Il or Ra, Sir Henry Rawlinson and many other
students of Oriental monuments and inscriptions inform us, is the
great god of Babylonia.* This Ra is an Egyptian term originally,
and denotes the sun in the ancient Coptic of the hieroglyphics. The
word Roeh or Haroeh divested of the definite article, denotes,
according to Gesenius, vision, the sight of the sun; and a corre-
sponding Coptic word connecting with Ra is Ro, the face. But
Fuerst, with his usual wisdom, renders Roeh, the All-seeing One,
that is, God. Reaiah seems to me an attempt to provide a Hebrew

11* For this meaning of the name Alvan I have confirmation in the high authority of Fuerst,
That judicions lexicographer finds in the word a high, sublime one, and makes it, as I have
‘done, the same as El and Elioun, Fuerst’s Hebrew and Chaldee Lexicon in loo,

12 Plauti Poenuli, v, 1.

18 Sanchoniatho'’s Phenician History, by Cumberland, 197.

14 Rawlinson’s Herodotus, App., Bk, i., Essay x., s. 2, (i.) &c. Both Ra and II as conver-

. tibie terms signified ‘‘a god” in general, and this agrees with Fuerst’s translations of Alvan
-and Roeh, See below in the text,

17

name for the son of Shobal, for Gesenius makes it to mean “ whom
Jehovah cares for,” admitting, however, that Haroeh designates the
same person. We have in Alvan and Reaiah two words denoting
supreme deity. I would only present one additional proof, at this
stage, of the identity of Alvan and Reaiah, Tl and Ra. It is found
in connection with the history of Sanchoniatho. Jehid or Jeoud is
named as the son of Ilus, whom he sacrificed to his father Ouranos.
Rightly the son of Reaiah bears the corresponding name Jahath.
All that I demand at present is a belief in the probability that the
Horite Shobal, with his sons Alvan and Manahath, is the same as
the Shobal, son of Hur, whose children are Roeh and Manahath.
The identification of the Tlus and the Jehid of Sanchoniatho with
the Roeh or Reaiah and Jahath of Chronicles is important but not
absolutely necessary for the burden of proof.

IV.—IN THis FAMILY (THAT OF SHOBAL) WE FIND MANY OF THE
DIVINITIES AND SOME OF THE EARLIEST RULERS OF LOWER AND
Upper Ecypt.

It is now, I think, generally conceded that the earliest population
of Egypt entered from the north-east, and must, therefore, if it came
by land, as is most likely, have passed through the country of the
Horites, and have dwelt for a time, probably, in the south-western
corner of Palestine, about the kingdom of Gerar, visited by Abraham
and Isaac, but of which we hear nothing in later times. The Scrip-
tures call Egypt Mizraim, and we are therefore justified in believing
that the son of Ham of that name was one of the earliest settlers in
the land. But it is to be remarked that no race, royal or princely,
in Egypt, ever claimed descent from this ancestor. The connection
of Mizraim with Menes and others is sheer unfounded hypothesis,
and I shall yet show that Chemi, a name of this ancient country,
bears no reference, as it is often supposed to do, to Ham himself.
My own impression, I do not say decided conviction, is that the
Hamites, if they exercised sovereign authority at all, did so for a
very short time and during a period which is unhistorical, after which
they became the subjects of a superior race. Many writers, with
Shuckford, have supposed the Horites to be the invaders of Egypt,
known as the Shepherd Kings.° That they did invade Egypt can
be clearly proved, but it was at an earlier period than that of the

4 Shuckford’s Connection of Sacred and Profane History. Original edition, ii, 236.
2

18

Hyecsos, for the dynasty which these invaders overthrew was Horite.
It is worthy of note that among the many races with whom the con-
quering Pharaohs are said to have warred, and whose names are
recorded on various monuments, the Horites never appear.

One of the earliest names of Egypt is Aeria. The Rev. W. B.
Galloway, to whom I am indebted for many valuable suggestions,
both from personal communications and from his published opinions,
together with other writers, connects this name with the AURITAE
of the Old Chronicle. These Auritae are given as the first great
race of Egypt, including gods, demi-gods, and men.” Their gods,
indeed, the Egyptians allowed to have been but deified men.” These
Auritae are the Hor Shesu, servants of Horus or families of the
Horites, of the monuments and papyri.” J need not tell any student
of Egyptian antiquities that Horus is the greatest of all names in
the Egyptian mythology. It is an aspirated word, having the form:
Choris, shewing the power of the Hebrew Cheth, and appears
frequently as a termination to the names of many kings, Nepher-
cheres, Tancheres, Zebercheres, &c: In this family several of the
principal gods of the Egyptians are to be found. ‘Wee shall not find
Osiris here, nor his near relation Atmoo ; these belong to the family
of Etam. Neither will Ammon and his son Khensu meet us; these
are later, and connect with the son of Lot. The purely solar
divinities, the centre of whom is Ra, the sun, are the representatives
of the family of Shobal.

The first to engage our attention is the ancestor of the gods of the
Auritae. His name is Seb, Sebek, or Seb-ra, and he is Cronus or
Time. In him we find the Shobal of Mount Seir, As the Al of
Alvan becomes: the Ra of Chronicles, so the final al of Shobal,
although a different syllable, is represented by the ra which is affixed

16 Egypt's Record of Time to the Exodus of Israel, 136. Mr. Galloway while rightly con-
necting Aeria and the Aurite, as Kenrick and many others have done, puts a most just. and
reasonable faith in the antiquity of both words, in which these writers do not generally agree
with him. While agreeing fully with Mr. Galloway in his derivation of the Assyrian line from
.Egypt and identification of Sesostris with Xisuthrus, 1 regret that I cannot find with him the
word Athyrian or Assyrian in Aeria, The Assyrian line is that of Asshur or Ashcur, whose
son Achashtari is Sesostris and Xisuthrus. This line was from an early period inimical to the
Horites, :

17 Old Egyptian Chronicle in Cory’s Ancient Fragments, There can be no reason for reject-
ing the name Auritae more than for discarding the two other designations, Mestraci and
Acgypti, to which no exception is taken, :

18 This is stated by Diodorus Siculus and others. All the Pharaohs when dead became gods.
Lenormant and Chevalier, i, 294.

19 Lenormant and Chevalier, Manual of the Ancient History of the East, i, 202,

19

to the name of the Egyptian god. The son of Seb is Ra, the sun,
and in him we have the Il or Ra of the Baby.onians, and the Alvan
or Reaiah of the sacred narrative. A brother of Ra is the deity
Month or Month-ra, I am indebted to Mr. Osburn for a confirma-
tion of my identification of the name Manahath with that of this
god.” Still another is An-ra, connected with On or Heliopolis, and
he is Onam, the youngest or last mentioned of the Shobalian breth-
ren. Fuerst points out that the m of Onam is a noun termination
common among the Edomites, Jahath, or as we may also read it,
allowing for the power of the medial Cheth, Jachath, appears in
subjection to these, and among the descendants of Seb, as Ati-ra or
Achthoes-ra, a name we are yet to become more familiar with.
Lower still in order, yet not in point of dignity and importance, is
Ahom-ra, and he is the Ahumai who appears as the eldest son of
Jahath. Two goddesses connect with this remarkable line. One is
Neith, whose name, meaning to level a bow, is identical with the
Hebrew Nahath, which is the same as Manahath, without the pre-
fixed Mem. The other is Hekt, which is simply an abbreviated form
of Jachath, the initial yed being converted into a breathing.

Some of these divinities were rulers in Egypt. As for Seb or
Shobal and Ra or Alvan, we have no evidence that they ever exer-
cised sovereignty in that land. Alvan, whom we have seen to be in
all probability the Ilus of Sanchoniatho, ruled, I am persuaded, in
the south of Palestine, whence his more adventurous brother Mana-
hath pushed on into Egypt, probably taking with him Onam and
Jahath the son of Alvan. I shall yet give good reasons for limiting
Alvan to Palestine, and making a probable connection for him with
the Abimelechs of Gerar. The region chosen by Manahath for his
settlement was Tanis 0: Zoan in the north-east of the land of Egypt,
a city built seven years before Hebron in Palestine. It may have
been built at that time by Manahath himself, but th... I think hardly
probable. Close at hand is Mendes giving its name to the Mendesian
nome. This Mendes is the city of Month, who is Manahath ¢ and
Manahath himself is the first ruler of the Egyptians, the great
Menes, whose name and fame descended io all lands as Menu,
Minos, Mannus, Manes, Menw, Mingti, and even it may be the
Algonquin Manitou. The first ruler of Egypt, and the first law-
giver among all peoples who ever pretended to the benefits of Egypt's
early civilization, is the second son of Shobal the Horite.

® Monumental History of Egypt, i. 841.

20

A little later than Manahath we find Onam. Not contented to
share his brother's empire or to occupy the position of a subject, he
turned southward, and, a little below the point of divergence of the
Nile’s various branches, founded a town, which he named after him-
self, On, the strong city of the Sun, also called An-ra. There he kept
regal state for some years, until a new invasion drove him from the
throne ; and his descendants the Anu, after threatening Egypt for a
time from the coasts of Arabia Petraea, withdrew at last to Chaldea.”?

‘On the lists he appears as Onnos; but his name as found upon the
‘monuments is An, represented by the figure of a fish.” There can
‘be no doubt that he is the Babylonian Oannes or Dagon, so intimately
‘connected with Ilus, none other than his oldest brother Alvan.”

I cannot tell precisely at what period Jahath or Jachath, the son

‘of Alvan or Reaiah, began his unhappy reign, whether during the
life of his uncle Manahath or after his death. He is Achthoes, the
-eruel king of Heracleopolis, who was killed by his guards and
Hercules, according to the lists. There are or were at least three
towns in Egypt called Heracleopolis, two of which were in the Delta,
‘one at its eastern and the other at its western extremity, while the
third was situated on the left side of the Nile below Lake Moeris. It
is probable that Achthoes inhabited and ruled over the town to the
‘east of the Delta, not far from the dominions of his father Alvan on
the one hand and those of his uncle Manahath on the other. He is
fully identified with the solar line of Seb, and his name is read Ati
‘on the monuments, where he is also represented as a monarch cut off
in the flower of his age. This may agree with the statement of
Sanchoniatho as.to the unhappy fate of Jehid or Jeoud, the son of
Tlus. This Jachath or Achthoes was confederate with Nesteres, the
son of Usecheres, whom I will yet show to be Ha (the definite
article) Ahashtari the son of Ashchur (or as our English version of
the Bible erroneously reads Asshur), a great name in a distinguished
family, the Ashtar of the Shepherd Kings.* He, however, is no
Horite, and for the present must be dismissed. Nesteres or Ahash-
.tari and Achthoes together made war upon Onam or Onnos, the

#1 Lenormant and Chevalier, i. 205, ii. 359,
: $8 Osburn, i. 811, :
23 Bonomi, Nineveh and its Palaces, 380, quotes some valuable remarks of Miss Fanny
«Corbeaux, connecting On and Dagon.
#4 Osburn, 1. 373.
% Id,, ii, 522.

21

ancle of the latter, and the conclusion of the war was a treaty, one
of the provisions of which was the marriage of a daughter of Onnos
to Achthoes, who was thus united to his cousin. Achthoes holds a
high position among the Pharaohs, and spite of his traditional
cruelty and unhappy end, is frequently referred to by later monarchs,
who trace their descent from the Horites of the line of Seb.**

The death of Achthoes or Jachath and the Shepherd invasion,
which is really the period of the supremacy of Ashtari and his
family, were coincident. The line of Seb, or, as he is at times called,
Sebek, just as Sibulla gives Spica, was driven out of Lower Egypt,
and had to take refuge at Coptos.* There dwelt the descendants of
Achthoes, the children of Seb, the worshippers of Horus, the
religious faction or party known as the Mentcherian (Month-Hor).
The head of this Upper Egyptian monarchy was the son of Ati or
Achthoes, whose name on the monuments and in the lists varies
between Ahmes and Kames. In Kames, the initial vowel is want-
ing, and its absence brings out the full power of the Hebrew Cheth
of Achumai. He is also the head of the family, which, gathering
strength in the south, rose at length in rebellion against the Shethite
power, and reasserted the dignity of the line of Horus. His brother
Lahad I have not yet identified. I am not satisfied that he is Alites
or Salatis; yet Lud, an ancient name of the Egyptians, seems to
connect with him. There are links to bind the stock of Jahath ‘to.
Lower as well as to Upper Egypt at this period, and it is possible.
that Lahad may have taken part in his brother’s expulsion. With
Newton, however, “hypotheses non fingo.”

It is interesting to note the date of this division of the Egyptian
empire, as it is afforded us by the statements of Scripture. We
may conclude that Shobal and Zibeon were contemporaries, Shobal,
if anything, being a little earlier than his brother.

Seir or Hur.

Shobal. Zibeon. Abraham.

Aven or Reaiah. Andi Tease

Jabiath, Anbibamah—Escu Jacob.
abiinsat J a

%* For the connection of Seb, Achthoes, Mencheres, and Onnos, see Osburn, i 373, &.
% Osburn, ii. 64, &c,

22

According to the above table, Ahumai and the patriarch Joseph
are contemporaries, 50 that Joseph appears properly in Egypt during
the period of the so-called Shepherd Kings. This agrees with the
almost universal tradition that he lived and ruled under Apophis,
the greatest of that line.” As Apophis, ‘however, was not the first
of his dynasty in order of reigning, I am disposed to throw Shobal
a little farther, say half a generation, back into the past. With the
line that displaced the Horites we have, at present, nothing to do.
At their head stands the family of Ashchur, or as he is generally
called Usecheres, and, as the central figure in their family, Achash-
tari, who is at once Ashtar and Sesostris. It was he who overthrew
the Horite power in Lower Egypt, and who, once an ally of
Achthoes, became the Sheth that stands ever after as the enemy of
Horus and all his race. These identifications are given in few
words, but are the results of many labours and much patient investi-
gation. They are clearly established in my own mind, and abundance
of proof for them will emerge both in this paper and in future
accounts of other great families of antiquity. I am convinced that
no intelligent Egyptologist will lightly pass by what he must regard,
at the least, as a series of extraordinary coincidences, unparalleled in
the connections of Sacred and Profane History.

V.—FRrRoM THIS FAMILY OF SHOBAL, IN THE LINE OF Ra OR
ALVAN, CAME THE CAPHTORIM WHO INVADED PALESTINE BEFORE
THE CLOSE OF THE WANDERINGS OF ISRAEL.

Before proceeding with the proof of this statement in itself, I may
be allowed io dwell for a short time upon the fact that the southern
dynasty founded by Ahumai or Achumai, as Ahmes or Kames, is
the dynasty of Syncellus, called that of the Arcypr1. Syncellus and
other sources of Egyptian history give us three dynasties of rulers in
the land of the Pharaohs, the Auritae, whose history we have con-
sidered, the Mestraei, and the Aegypti.* The Mestraei are the
Shethites of Ahashtari, who is called Nesteres by decipherers of the
monumental records. The Aegypti are the revived Horite line under
Ahumai, who is himself Aegyptus. I proceed to the proof, and in
giving it will anticipate somewhat by introducing etymological and
historical illustrations from other languages and mythical histories.

87 Lepsius’ Letters, 480, 487.
-$8 Vide Cory’s Ancient Fragments.

23

The region in which the: Horite family in the line of Ahumai or
Ahmes took refuge, and in which it exercised regal dominion, was
that of Coptos. This word has been generally and rightly supposed
to be the root of the name Agypt, the Egyptians themselves being
known as Copts. We learn, however, that the ancient name of
Coptos was Chemmis, and this Chemmis, the abode of the god Khem
or Ahom, gives us as its eponym Kames or Ahmes, otherwise
Ahumai. The ancient name of Egypt, as a whole, was Chemi, the
land of this same founder of Chemmis. The word Chemi, in ancient
and modern Coptic, conveys the two ideas of heat and blackness.
Similar roots with the samo double meaning are found in Arabic,
Syriac, and Hebrew. The Hebrew word Chum is proposed by
Fuerst as the root of Achumai, the initial Aleph being prosthetic.
It is interesting to note that the symbol of Ahom is the vulture or
eagle, and Gyps, the black vulture, has often been supposed a part
of the name Aegypt, while the word Ahom represents it. It is also
worthy of remark that another name for the Cheops of Herodotus is
Chembes or Chemmis.” For a similar transformation, I may instance
the Latin Cupid as the homonym of the Sanscrit Cama. We have
thus five pairs of words serving to illustrate the identity of Ahumai
and Aigyptus :

Coptos, Aigypt. Cheops. Gypt. Cupid.
Chemmis. Chemi. Chemmis. Ahom. Cama.

In proceeding to identify these two names, I need hardly apologize
for introducing Persian connections. I have already pointed out
what Herodotus, Diodorus, and other Greek writers so plainly state,
that from Chemmis came Aigyptus, Danaus and Perseus, their
descendant, the head of the Persian line. Nor are confirmations
of these statements wanting. A simple method of proof, allowing
the possibility of a Persian connection, lies in an enquiry into the
Bible relations of the name Achumai. The nearest word to Achumai
is Achmetha, the name of a city mentioned in Ezra vi. 2. The
final ia, which distinguishes this word from Achumai, is a particle
denoting place in many languages. In Hebrew we find Helek,
Atarah, Maarah becoming Helkath, Ataroth, Maarath, while Aiath,
Kehelatha, Zeredatha, and similar words testify to the same. We

2% Dind. Sic., i. 63.
® The Pharaoh of the Exodus. Canadian Journal, Vol. xiii., No. 1.

24

find it also in the change of the word Chem to Copt. Chemt is
almost unpronounceable, and would soon become Chebt. To return,
however, to Achmetha. Our English version of Ezra, perfectly
trustworthy here, renders it as Ecbatana, but places in the margin,
the conjectural reading, ‘in a coffer or chest.” The Greek equiva-
lent of the Aramaic Achmetha, Hebrew Chemeth, a coffer, is Kibotos,
and that is the name of the ark in which the scattered limbs of
Osiris, which were brought to Chemmis, or Coptos, were placed. The
words Achmetha and Ecbatana are really the same, in ‘spite of the
vast difference of their appearance. The change of an m into a 6
(one of the commonest of all changes in etymology), and the affix of
another Persian particle denoting a place (ana), account for the
variation. Ecbatana, however, in Persian is Hagmatan, and is the
town of the Persian Achaemenes or Djemschid," the great solar
hero, whom Guigniaut and others have identified with the Ahom or
Khem of the Egyptians.” The sawing of Djemschid in two simply
represents the division of the Egyptian Empire in his reign.
Whether we translate Achmetha as Ecbatana or Kibotos, we still
find an Aigyptus in our Achumai, and in the former case identify
him with the head of the Achaemenian Persians. We do not
wonder that Cambyses, when in Egypt, claimed to be descended from
its ancient kings, and those of a Horite stock.®

Sir Gardner Wilkinson settles at once, in few words, the question
which has vexed many students of Biblical antiquities—‘‘ Whence
came the Caphtorim?”’ The majority of writers, like Hitzig, have
taxed their ingenuity to bring them from Crete along with the
Cherethites. Now the Cherethites of Palestine never saw Crete. It
was doubtless a late stage of their progress that brought a handful of
them to that island. Some of the Caphtorim formed part of that
migration. But these matters do not concern us at present. One
of the names of Coptos, as Sir Gardner Wilkinson has shewn, is Kebt-
Hor, a form like Ahom-ra.* It was the Coptos of the Horites.
Kebt-Hor is the Caphtor of the Bible, and the earliest city of that

%1 Rawlinson’s Herodotus, Book i., Ch. 98, Note 2. See also Book iii., Ch. 30, Note 6. The
Persian B, for which the Greeks had no real equivalent, their own B having the sound of V,
was replaced naturally enough by the labiat most akin to it, M.

82 Guigniaut, ii. 116, 189.

88 Lenormant and Chevalier, ii. 97,

84 Rawlinson’s Herodotus, Book ii., Ch, 15, Note 5. Also App., Book ii., Ch. 8, (15th, 16th,
and 17th dynasties) Note. ;

25

name. From it came the Caphtorim, whom the Scriptures, without
the slightest ambiguity, derive from Egypt.* The Caphtorim invaded
Palestine before the Israelites entered the land, yet, strange to say,
we read of no settlements of this people, nor are they spoken of as a
nation at the time of Israel’s occupation.

The genealogy of the sons of Shobal says nothing of the Caph-
torim ; but it mentions that Achumai, and perhaps Lahad, were the
heads of the families of the Zorathites, whom we have found to be
the same as the Zareathites. The root of this name is Zirah, the
hornet ; on this point there is and can be no doubt. An Egyptian
traveller in Palestine speaks of a town ¢alled Zorah, a place of
hornets, concerning which he says that the inhabitants were hornets
by name and by nature. The Zirah or hornet (Exodus xxiii. 28,
Deut. vii. 20, Joshua xxiv. 12,) whom God by the lips of Moses
promised to send before his people to drive out the Hivite, the
Canaanite, and the Hittite, was no valiant insect even in countless
swarms, but a race of men of high lineage and great martial prowess,
the descendants of Shobal the Horite, and the Caphtorim, who took
their name from Shobal’s great grandson, Achumai. It would be
strange indeed if any insect pest, according to the ordinary laws of
nature and the Divine working, should force great nations out of
cities walled up to heaven. Neither did the Israelites find in
Palestine a deserted land, but one full of towns, well peopled, and
great armies, weakened doubtless, but not destroyed, by the hornet
invasion. In Dor and Endor, and many neighbouring places, these
Zorathites (for they are the Dorians, and Palestine their Pelopon-
nesus—the home of their fathers which they returned to conquer—
as Mazocchi shrewdly guesses),*" long maintained their independence,
and in time passed on to other lands, to be numbered among the most
warlike of the peoples of the earth. We may now see a reason for the
mention of apparently minute particulars regarding this branch of the
human family in the Book of Chronicles. I may add that the hornet
appears on the crest of the Egyptian kings of tho Horite family.

VI.—Reminiscences oF THE HorITES, AND CONFIRMATION OF
ALL THE PRECEDING PROPOSITIONS, ARE FOUND IN THE EARLY

% Gen. x. 14; Deut. ii. 28; Jerem. xlvii. 4;. Amos ix. 7,

% Chabas, Voyage d’un Egyptien, quoted by Lenormant and Chevalier, ii, 160, This place
must have been Dora.

8% Anthon’s Classical Dictionary; Art, Paestum,

26 -

HISTORY AND MYTHOLOGY OF Pua@nicia, CHaLp#A, ARABIA, PERSIA,
Inp1ia, Asta Minor, Greece, Iraty, AND OF THE CELTIC AND
GERMAN PEOPLES.
Phenicia.—We have already seen that the Phenicians are a
Horite stock, not in the line of Shobal but of Ezer, the father of
Akan. In him we must find the Isiris of Sanchoniatho, called by
him erroneously the brother of Chna, who was the first to be named
a Phenician. Now Cina I make Akan, and not, as the semi-Hebrew
later Phoenicians said, Canaan. Akan becomes Chna by the proper
pronunciation of the initial ayin, for which, as in the Arabic, I have
always vindicated a sound approaching that of g, the correctness of
which appears in the Septuagint very frequently rendering ayin by
gamma. Gakan would be more like the true form of the name of
the son of Ezer than Akan or Jaakan. This form gives us the swan
of Canaan, one of its insignia, being identical with the Latin cygnus,
Greek Kéxvos. Let the unshemitic vowels be removed, and we have
at once, with slight reduplication, the Chnas, given as the ancestor of
the Phoenicians ; and this Chnas or Akan we find coming from the
-Shore of the Red Sea, according to the ancient tradition of the origin
of the builders of Tyre and Sidon. He is their first king, Agenor
or Akan the Horite. I reserve much that I have to say under this
head for a future paper on the Phenicians. Thabion, the Phoenician
teacher, who led people astray, may have had the same name, if he
be not the same person as Zibeon, the next to Shobal among the sons
of Seir.*® Shobal seems to be lost in the Phenician story, unless
Asbolus, who is obscurely mentioned as the same with Coum, or
Achumai or Khem, the son of Belus and nephew of Canaan, father
of the Phoenicians, and Mestraim father of the Egyptians, be he.”
But the Cronus or Time which represents him, or that he represents
in the Egyptian mythology as Seb, in Sanchoniatho is applied to his
son, [lus or Alvan, the brother of Onam or Dagon, the husband of
Rhea (a word which is simply the Reaiah, Roeh or Ra, by which the
’ eldest of the Shobalians is known), and the father of Jehid or Jeoud.
Sanch»niatho plainly says that he went into Egypt, but did not
reign there, his kingdom being in ialestine. The story of Sanchon-
iatho is a venerable record of primeval history, somewhat obscure and
corrupted, yet of inestimable value.

8 Sanchoniatho’s Phoen, Hist. 95, 843 sey. Cumberfand with a totally different end in view
finds that Thabion is a Greek form of \:2 wiiez Zabirr;
% Sanchoniatho’s Phen, Hist., 115,

27

Chaldea.—The Ilus of Sanchoniatho and the Il or Ra of Babylonia
are generally allowed to be the same.** In the ancient Belus of that
early empire, not that he really ruled in what is known as Babylonia,
but his descendants, we have Alvan as Il with the Coptic article in a
' softened form prefixed, forming, as I have elsewhere shown, the word

Baal, which is simply by with an initial 9. As for Ninus, he is,
doubtless, a nunnated Onam, and the same as Anu, Oannes or Dagon,
the Onnos, whose descendants were driven from Egypt into Babylonia.
This is, indeed, the derivation given in all ancient records of Oannes
and his family. The god of Assyria is Asshur, and in him we have)
I am persuaded, a reminiscence of the Egyptian Usecheres or Ashchur,
his son Achashtari or Sesostris being the Chaldean Xisuthrus, as I
hope yet to have an opportunity of proving at length.”

Arabia.—One of the regions in which most naturally we should
be inclined to look for traces of the Horites, is Arabia. In the
mythology and early history of that country we accordingly find
them. An old god known to the Greeks is Dusares, otherwise Dhu-
Sair.* The word Dhu signifies Lord, and Sair gives us the Bible
name Seir. Connected with him is Hobal, a god whose worship was
brought from the region of Syria Sobal, and who is the same as Aud,
being the Cronus or Seb of the Arabians.“ The people of Aud or
Hobal are the original inhabitants of Irem, in which we find Jearim,
the Kirjath or villages of which Shobal and his family inhabited.“
Intimately allied to Aud or Hobal, as his sons and descendants, are
Il or Dhucalyan, Monat, Shedad, Yaguth, Lokman and Lud. In Q,
Calyan and Dhucalyan, we find Alian, the power of the initial ayin
appearing in the second, and the princely Dhu preceding it in the
third. Monat, though a name generally applied to a goddess, as in

se The Greek form Illinos given by Damascius, and with which Sir Henry Rawlinson
(Rawlinson’s Herodotus, App. Bk. i., Essay 10, 2, (111) ), connects the Babylonian Il-enu, is
more like Alvan or Alian. Quigniaut says Helon or El is the oriental Cronus, (Religions dé
Vantiquite, ii, 807.)

#0 Cory’s Ancient Fragments, 22, $1.

# The Rev. W. B. Galloway (Egypt’s Record, 157) identifies Xisuthrus and Sesostris, Whiston
in Josephus (Ant. i. 2, 3) also identifies Seth and Sesotris. Seth, Sheth or Ashtar, the deity of
the Egyptian Shepherds, is the same, So is the Pérsian Tashter and the Indian Tvashtar or
Satyavrata. The stories connected with all these names recall an ancient deluge, and a warfare
with a Horite line. The children of Sheth (Numbers xxiv, 17), connected in Balaam’s prophecy
with Moab, are of this ancestry.

4 QGuigniaut, iii, 919.

4 Sale’s Koran, Preliminary Discourse, Guigniaut il, sh Lenormant and Chevalier, ii, 851.

# Sale’s Koran, Preliminary Discourse,

28

the case of Neith, gives us Manahath. Shedad is Dagon or Onam.
Close to On, or perhaps the same place, is Fostat, which is simply a
form of Shedad with the Coptic article prefixed, and meaning, like
On, the strong city. Again, Dagon is the divinity of Ashdod in
Philistia, which is of the same root as Shedad. Shedad plainly is a
translation and not a corruption of the word Onam. For the con-
nection of Shedad and Alvan I quote the authority of Hyde, who
says that Shedad, the son of Aud, sent Dahak the Arab, the son of
his brother Ulvanus, against Djemschid.” The historical statement
is false, inasmuch as Djemschid was the son of this Dahak, if, as is
most likely, he be Jachath son of Alvan, but the connection of Alvan
and Onam as Shedad in the son of the former, is valuable. The
Pheenician history of Sanchoniatho mentions a Sadid as a son of lus.
Ancther representative of this family is Yaguth, who is Jachath,
- and , 3 very properly is the supreme divinity of the Dhukailite
Arabs," the sons of Dhu-Calyan. Of the Adite line descended from
Hobal, @ prominent member is Lokman. He is Lubad or Gypt, the
vulture man, and presents to us Achumai, Ahom or Achemenes,
with the prefix somewhat disguised of the Arabic article Al. The
head of the Achemenian Persians was said to have been nursed by
an eagle or vulture, and Lokman is simply Al Achemenes. Lubad
is a form like Al Gypt, without the strong power of the cheth, rising
from Ahumai rather than Achumai. He and his followers are
reported to have been transformed into monkeys, the reverse of Mr.
Darwin's hypothesis, and a tradition that we shall yet meet with in
other lands.“’ To the above may be added Lud, the Arab, whose
descendant Askelos founded the city of Ascalon, and who is
undoubtedly the Lahad that gave to some of th: Egyptians the
name of Lud. He also is an Adite of Hobal. Among the kings of
Egypt, whom the Arabs claim, are Kabus and his brother Al Walid.
These may be Achumai and Lahad, the first in the form which we
find in Cheops. Saba or Abd Shems (the servant of the sun), a very
old Arabian king, I think may be Shobal, and his son Cahlan, Alvan,

#% Hyde, Religio Vet. Pers, 183.

# Banier, La Mythologie et les Fables expliquees par l'histoire, i. 528 seq. Kail or Cayl isa
title of authority similar to Dhu, and is doubtless a form of (al or) Il, giving the full force of
the initial ayin. The people of Khaulan who worship Il take their name from Alvan. The
solar deity Dhu Kolosa is the lord of Elusa or Khulasa, the highest in heaven (Coelum) or
Hlysium. Eleusis is the same word.

47 Sale’s Koran, Preliminary Discourse, Lenormant and Chevalier, ii. 209.

29

especially as in Shobal we have the head of a pre-eminently solar
line. A better acquaintance with the older Arabian historians would
enable me to speak more decidedly upon this point.

Connected with the Arabian are the Talmudical legends. Some
of these treat of Kabil, the head of the Deevs or demons. <Kabil, as
we shall yet see, is Shobal, associated in other mythologies with
these same Deevs. The great enemy of the Deevs is Seth, not the
son of Adam, but the Egyptian Sheth or Ashtar, whom we have
already found at enmity with the Horite family.” The Chemosh of
Moab is in all probability the Khem of Egypt and Cama of India,
Achumai the son of Jachath.”

Persia.— Persia is the great Aryan land, an early name of which
was Haroiou, the same word as Haroeh.” Its ancient history tells
us that the first king who ruled in the earth after the great flodd or
destruction was Gil-shah or Kaiomers. He was called Abul-Muluk,
or the father of kings.’ This Gil or Gil-shah furnishes us with the
name I] or Alvan, the full power of the initial ayin appearing in it;
and he is the Abimelech who ruled in Gerar immediately after the
destruction of the Cities of the Plain.* Connected with him is
Menoutchehr, the Egyptian Menes or Manahath the Horite, whose
name on the monuments is Month-Hor. His son Nawder is a
Neith-ra, and perhaps the Naater of the tablets. The Persian
goddess Nahid is Neith or Nahath. We have already found that
Djemschid or Achemenes of the line of Gil-shah is Achumai. I
have strong reasons, however, for making him the same as Kai Kobad,
supposed to be a later Persian king, as I will yet show when treating
of the Greek connections." In Kai Kobad we have the Copt or
®igyptus already identified with Achumai. Lohurasp or Aurvadagpa

48 Baring Gould’s Legends of Old Testament Characters, 67.

4 Sir Gardner Wilkinson, A Popular Account of the Ancient Egyptians, i, 286,

60 Rawlinson’s Herodotus, App. Bk. i. Essay xi. s. 14.

61 Russell’s Connection of Sacred and Profane History, ii, 28, London: Tegg.

61* Gilshah or Abimelech is probably the Abimelech of Abraham, who ruled in Gerar, his
town, called after himself, being the Elusa of Ptolemy and others, now called by the Araba
El-Khulasa, thus shewing the power of the ayin, It is worthy of note that, although the
“name Elusa is not mentioned in the Bible, the Arabic version in Genesis xx. 1, 2, for Gerar
reads El-Khulus, ‘‘as if referring it to Elusa,” Robinson’s Biblical Researches, i, 202. This
is plainly the original of the Greek Eleusis, as well as of Elysium and Coelum, the Rarian
plain near it being the region of Aroer, not far from Elusa, The first monarchy after the
destruction of the Cities of the Plain was that of Gerar. The extensive and exceedingly
ancient ruins in the neighbourhood of Elusa point to a far distant and high civilization,

68 Vide Shah Nameh for this and other particulars in Pe.aian History.

30

is plainly a later Horus, who appears on the Egyptian monuments as
a successor of Achumai. As for Feridun, he belongs to a different
line, his ancestor Shah-Giliv being a Bible Caleb, the form of the
Persian connecting with Aisculapius, and the Aiskulabita of the
Book of Nabathean Agriculture.

India.—I am not by any means the first to connect Seb and Siva.
Siv~ marries Iswara, and of him are Haru, Hari, and the seven
mothers of the earth, the Harits. He is the great Deev like Kabil,
and the seven Harits carry him.: He is the sun, and also, like Seb
and Hobal, Cronus, although this title is often given to his son Cala
or Caliya, who is I], Tlus or Alvan, with the full power of the initial
ayin, and corresponds to the Persian Gilshah. The haunt of Siva
and Caliya is Cailasa, which is Elusa or Khulasa in the Geraritic
region of Palestine, over which Abimelech ruled. Vaivaswat, the
son of Caliya, is not very like Jachath; nevertheless, I am persuaded
that it is the same word, the Vivaghat of the Persian being identical,
and merely requiring the prefix of the Coptic article with redupli-
cation to complete it. Vaivaswat is still the sun, and is the father
of Yama, whom numberless writers have identified with the Egyptian
Ahom and the Persian Achemenes.* Yama’s domain is the south
and dark region. Gopt is one of his attendants, or rather he, as
Gopt, is an attendant of Siva. Siva himself is called Gopati, which
is Coptus and Aigyptus. Siva’s son is Cartikeya, but Pococke has
found him in Kerkestes, son of Aigyptus.* A. daughter of this line
is Umes, in whom is represented the female name Ahmes, so common
in Upper Egyptian records. She is Durga, but Durga is Zirah the
hornet, for its second letter is ayin, hence Zirga. In the AXolic
Greek the change of z to d is exceedingly common. A better con-
nection still for the Zorathites of Shobal’s line is found in the full
name of an early Indian monarch, who appears in the Ramayana,
Dasaratha, king of Oude, or of the Aud people. Zorathi and
Dasaratha are the same, although I do not think that any Pharaoh
bore this generic title. Lakshman and Rama are his sons, the
former giving the Arab Lokman, and connecting with the monkey
race that built the bridge of stones by which Rama passed to Ceylon .
from the mainland, just as Lokman is one of the monkey Adites,
Rama. at once recalls the Rameses who descended from Achumai.

68 Guigniaut, ii. 116. Cama or Cupid the same as Khem; i, 297,
6# India in Greece, 89,

31

Rama is himself an incarnation of Siva ; and a later Parasurama, or
Rama with the axe, is the Greek Perseus. The enemy of Siva or
Mahadeva, the great Deev, is Mahiasura, the great Asura, in whom
appears Ashcur or Usecheres, the father of Ashtari, Ashtar or Sheth.
Another Indian story furnishes, in a somewhat disguised form, the
names of several members of the Shobalian family. Shobal himself
is Kapila, a form like the Talmudical Kabil. Kalyana and Roja,
descended from him, are Alvan or Reaiah, and Mandhatu is plainly
Manahath, while the unfortunate and wicked Chetiya represents the
unhappy and cruel Jachath.® Menu, Manu Swayambhu, the fertile
cow Sabala, and many other mythological characters, belong to the
same Horite story. Different tribes have preserved the same narra-
tive in different forms, both as regards fact and the orthography of
proper names. °

Asia Minor.—I have already claimed for the famous city of Tlium
a connection with Ilus or Alvan, a connection favoured by Bishop
Cumberland.* The Atys of Phrygia gives us, in his mournful story,
a version of the history of Jahath or Jachath, called Ati upon the
Egyptian monuments. He is a solar divinity like Jahath, is born
of the stones cast behind them by Deucalion and Pyrrha (Dhu
Calyan™* and Phre, a Ra or Rhea, with the prefix of the Coptic
article), and is the first of the Galli, or priests of the Sun, a word
which is simply a plural of the Gil form of Alvan’s name. He is
called Papas, and a strikmg coincidence appears in the fact that the
Egyptian king is termed Ati or Pepi.” The Cappadocians, often
thought to be the Caphtorim, are truly a family of Copts.* They
were an unmixed people, fond of independence, and distinguished
from others as the White Syrians. It is in Lydia, however, that we
look for the Horite family. This country had intimate relations
with Assyria and Palestine it is generally conceded,” but I can

85 Hardy’s Manual of Buddhism, 134,

66 Sanchoniatho's Phcen, Hist., 473.

66® The value of the k in Deukalion is at once known by the fact that the Irish Declan, who
represents him, becomes the Welsh Dylan, The ayin of Alvan thus appears. Davies’ British
Druids, 104,

67 On this all Egyptologists are agreed,

68 Vide Gesenii Thesaurum.

69 Anthon’s Classical Dictionary, Art, Lydia. In my article on ‘‘ The Coptic Element in
Languages of the Indo-European Family,” (Canadian Journal, Dec., 1872, p. 408), I have
shewn deoided Arabian connections in the change of Aciamus and Atys to Alcimus (Lokman)
and Alyattes, and in the presence of Sadyattes or Shedad in the Lydian dynasties,

32

prove a still more intimate connection with Egypt. A Lydian namo
of hoar antiquity is Sipylus or Shobal. The oldest king, however,
whose name is recorded is Manes, who seems to reappear as the
Maeon of Phrygia in the story of Atys. Manes is Menes and
Manahath. His son is variously called Atys or Cotys. This is a
mistake very likely to be made, Atys or Cotys being the nephew of
Manahath, but ruling in Egypt as he did, while Alvan remained in
Palestine. Atys or Cotys is Jachath. The sons of Atys are Lydus
and Torybus. The former is Lahad. The latter is a word obscurely
connecting with Achumai as the head of the Zorathites. We have
a better name for him in the Aciamus, under whom Ascalus built
Ascalon according to Lydian tradition.” Now Ascalus in the Arab
story is a man of Ludim of Ad, and Lud is Lahad, the brother of
Achumai. The relations of Moab and the line of Shobal we have
already seen to be intimate, as Syria Sobal forms part of Moab, the
image of the god Hobal came from that region, and Khem or
Aghumai is Chemosh, the Moabite god. But Mopsus, who is
Moab, and Sipylus, who is Shobal, are represented as drowning
Ichthys, the son of Atargatis, in a lake near Ascalon.” In Attis,
Sabus and Minotaurus, so closely joined by Guigniaut, we find the
three names Shobal, Manahath and Jahath.“ Although not in Asia
Minor, I may mention in this place the solar line of Colchis, includ-
ing two forms of Jachath or the Egyptian Ati and Hekt. These
are Aeetes and Hecate. The temple of Jupiter Acteus at Iolcos
also commemorates Jachath.

Greece.—Among the islands, Crete is worthy of attention. There
Minos is said to have ruled, and in him we see Menes and Manahath.
The labyrinth agreeing with that of Mendes,” and the Minotaur,
which is Mouth-Hor or the Persian Menoutchehr, confirm the
identification. The Egyptian origin of Rhadamantus, the presence
of Cherethites or Creti in the south of Palestine, and a town
Minois near Gaza, are more than sufficient evidence of the trans-
mission of the old Egyptian history to the island of the Mediter-
ranean.* The names of Deucalion (Dhu Calyan) and Androgeus
(Nawder or Naater) in the Cretan genealogies are also worthy of note.

© Xanthus ap. Creuzeri Fragmenta.

© Guigniaut, ii, 944.

#8 Diod. Sic, i. 61, 66. Strab. xvii. 1, 42,
@ Vius Hitzig, die Philistaer,

33

Of scarcely less importance than the history of Crete is that of
Rhodes.“ Its line is one of Heliads, a solar line. The sons of
Helius, who is Ilus or Alvan, fled on account of a deluge, which
reminds us of that of Gilshah, to other lands. Among them, Actis
went to On or Heliopolis in Egypt, and taught the Egyptians
astrology. Who can fail to recognise Jachath? Another is Ochime,
whose name preserves more purely than any other the original form
Achumai. His daughter Cydippe married Cercaphus, another
Heliad, whom I have not yet been able to identify. From this
union sprang Lindus, Julyssus and Camirus, the equivalents of
which I have not found. But in Cercaphus I recognise a head of
the Cercopes, who infested Lydia in the time of Omphale, and whom
Hercules changed into apes. Thus we have three traditions—the
Arab, the Indian, and the Lydian forming about Achumai as a
centre. The narrative of Diodorus Siculus takes some of the
Heliades to Tabor in Palestine, although to him it is the Rhodian
‘Atabyris. Ritter holds that Tabor is the original of the Rhodian
name.® Some distance to the north of this mountain and westward
on the sea-coast is Ecdippa, commemorating’ the name of Ochime’s
daughter, and close beside Ecdippa is Ummah, a memorial of himself.
Cercaphus may survive in an Acrabbi (or Gecrabbi giving the force
of the ayin) lying near Carmel, which at least one writer has iden-
tified with Camirus.

In Beeotia we meet with Acton, the brother of a Hecate, who was
torn to pieces by his dogs, just as Jachath or Achthoes was killed by
his own guards, who should have defended him. His story is made
a parallel to that of Atys, son of Croesus, accidentally slain by his
attendant. In the same country, of which Thebes, a reminiscence
of an Egyptian Thebes, was the capital, Sipylus (Shobal) and
Minytus (Manahath) are numbered among the sons of Amphion and
Niobe.“ Amphion is the son of Epopeus (Apophis) and Antiope
(Neith-pe), while Antiope is the daughter of Nycteus (Ma-Nachath).
“A form resembling Nycteus, in the absence of the initidl M, is
Antus, whom Hercules slew in Egypt. Actieus, the ancient king
of Attica, preceding Cecrops, probably Cercaphus, is Jachath or
Achthoe8, whose dominions, after the captvie of On, would extend

$4 Diod. Sic. v. 55, seq.

6 Die Vorhalle Europiischer Vilkergeschichten 839, seq.
6 Diod. Sic, iv. 81, seq.

% Apollodori, iii. 5, 6.

3

34

to Djebel Attaka. Echetus, the cruel king of Epirus, may be a
memory of the same date, and the very word Echthos, an enemy, a
generalization of the character of one whose early death cannot atone
for his wickedness.”

It is, however, in the great family of the Dorians that we must
find the ancestors of the Caphtorim and Zorathites. Their history’
begins with a deluge, the third which has come under our notice.
Ihis deluge I have good authority for placing ~:. the borders of
Egypt.“* It is that of Deucalion. I have already anticipated, by
taking it for granted, that Deucalion is the Arab Dhu-calyan. He
is Alvan, the Deev. A like name from a place in the same Pales-
tinian region, the town of Nyssa, south of Gaza, is Dionysius, a
Dhu-Nyssa. As Gilshah, we have found Deucalion ruling at Elusa,
not far from the town which Diodorus connects with the Bacchic
god.” Him, however, for the present we must dismiss. The wife of
Deucalion is Pyrrha, the Rhea of Ilus, and a female Egyptian Phrah.
The son of Deucalion is Hellen. Here we find the Dorian annalists
guilty of multiplication like Manetho and his Egyptian predecessors,
for Hellen and Deu-calion are one, the former replacing by a simple
aspirate the hard initial sound of the latter, made necessary by the
prefix Deu. Hellen is Alian, and the original Hellenes are the
Alonim, a truly royal name. Of the sons of Hellen, we must dismiss
Aolus. I know nothing certainly concerning him. Dorus and
Xuthus remain. The former appears too early. The latter is
Jachath. Dorus is another name for Achumai, answering in a mea-
sure to the Torybus, who is brother of Lydus. The Zorathites, in
the form Zorah, furnish the Dorian name by the AMolic change of z
tod. Of Apollo and Phthia, a purely Egyptian name, answering to
Phthah, while Apollo is any solar personage, came Dorus and
Laodocus, and these are the solar Achumai, the Zorathite, and
Lahad, his brother. These answer to Lydus and Torybus of Atys or
Cotys. The daughter of Dorus is Xanthippe, but the daughter of

68 T have not given authorities for} this Homeric and similar names with their connected
legends, as they are accessible in any good classical dictionary, and a useless list of references
would unnecessarily swell the size of the paper.

68* Hieronymi, Chronicon Eusebii. Itis true that the deluge of Ogyges (Agag) is named
instead of that of Neucalion, but it is plain that they are one, for Ogy ses is the founder of
Eleusis, which is Elusa in Gerar. Africanus, in the third Book of his Chronicle, quoted by
Syncellus, seems to speak of Ogyges and Actaeus as if one person. Now, Actaeus is Jachath,
son of Alvan or Deucalion,

® Diod Sic. iv, 2.

35

the Persian Kai Kobad, who is also Achumai, is Sendabeh, and the
daughter of Ochime is Cydippe, It is utterly impossible that this
can be mere coincidence. A son of Dorus is Teutamas, and Toth-
mosis is a successor of Ahmes or Achumai. The mythic ancestors of
the Dorians is Aigimius, and in him we again find Achumai appear-
ing. Dymas, the son of Aigimius, is but a shortened form of
Teutamas of Dorus, and Tothmosis of Ahmes. Herodotus rightly
brings the Dorians from Egypt. Mazocchi correctly traces them to
Dor and Endor and similar towns south of Carmel.” Their cities
are the same as those of the Heliads of Rhodes, for Helius is Hellen,
Actis Xuthus, and Ochime Aigimius or Dorus. Epidaurus is a later
form of Caphtor. I have said that I know nothing of the AXolians.
Their story connects intimately with that of the Dorians, and it
may be that AHolus is also Alvan. Sisyphus is certainly his brother
Shepho, Cbalus is Ebal, and Ginomaus Onam. Time will not per-
mit me to show the extent of my researches in connection with them.

Illyria may here engage our attention, as lying between Greece
end Italy. I should never have been induced, had not other
evidence led me to it, to divide this word into the two constituents
Il and Ra, although this combination is justified by the Chaldean
equivalent of Alvan, Alorus.” The Eneti, or descendants of Anah,
we have already seen to be an Illyrian people. In Illyria were also
found Oreite (Horites), and Dassaritw (Zorathites), a name which
at once calls to remembrance the Indian Dasaratha. The modern, as
well as the ancient, Albanians are the people of Alvan, and their
other name Skipetar, as well as their town Epidaurus, represent their
old home in Kebt-Hor and their Bible name Caphtorim. A glance
at Illyrian geography will furnish abundant evidence of the Horite
ancestry of the brave Albanians.

Italy.—Hyde has already, in the Arabic Sambula, provided a com-
mon ground on which Sybil and Spica, the Hebrew Shobal and the
Egyptian Sebek, may meet. The Sabine god Sabus, and the whole
' Sabellian family unite in this connection. The Rhodian Helius
becomes the Latin Sol, and the Hebrew Alvan the Latin Silvanus,
by the same rule. Silvanus, the enemy of children, is the cruel Ilus

10 Vide note 37. Dora was probably the most southern of the Pheenician towns, Its inhabi-
tants were never subdued, Stephanus of Byzantium calls its founder Dorus, son of Neptune,
—Smith’s Dictionary of the Bible. :

™ Berosus, Cory’s Ancient Fragments. Galloway, E. R., 162,

36

or Cronus, who is represented as sacrificing his son. The Silenes,
named after him, are a monkey race, once more reproducing the
Arab, Indian and Lydian stories. Rhea Silvia or Ilia is the old Rhea,
wife of Ilus, the Pyrrha that married Deucalion, and that bears both
the names of the eldest son of Shobal. The Etruscan Mantus is
Manahath. Apollo and Apulia represent Ebal. Coelus and
Elysium are the abode of Shobal, the great Deev, and his son Alvan,
or Gilshah, or Caliya, in Elusa or Khulasa, the Cailasa of the Hin-
doos, Of Coelus and Hecate, a strange combination, seeing that
they are the names of father and son, Janus is said to be the
offspring. But Janus, the fish-god, is Oannes or Onam, a prominent
member of the Horite family. The line of Alba, the white city, is
peculiarly Horite. In it we find Latinus, who is Lotan. Alba
Sylvius is Alvan himself, twice named over. His son Atys is Jahath,
and, strange to say, is also called Capetus, while his son is Capys,
thus twice reproducing the Aigyptus, Kobad or Cheops, whom we
have found to be Achumai. ‘Thus plainly did the old story of a far-
off and bygone civilization live in the memories of those who claimed
as their ancestors the children of Seir, the Horite.”

Germans and Celts.—The German and Scandinavian mythologies
have few points of connection with the Horites. Their gods and
heroes belong principally to two other families, those of Etam and
Ashchur. The red Shethites are among the ancestors of these
peoples. Still Ra or Il survives in the god Frey with his wife

_—

72 The following table presents the names, which, generally in genealogical order, recall the
principal family of the line of Shobal ;

Horite. Shobal. Alvan, Alian. Jachath. Achumai.
Roeh, Reaiah,
Egyptian. Seb. Ra. Achthoes, Ahom, Kames.
Ati or Pepi, Cheops, Atgyptus.
Phenicianw —— Elioun, Tlus. Jehid, ?Coum,
Arabian. Hobal. H, Ulvanus. Yaguth. Lokman.
Dhucalyan. Kabus,
Persian. —_— Gil-shah, ?Zohak. Acheemenes.
Kat Kobad. ,
Indian. Kapila, Cala, Kalyana. Vaivaswat. Yama,
Siva, Roja. Chetiya. Gopatt.
Lydian, Sipylus. -_— Atys or Cotys. Aciamus.
Papas, Alcimus,
Rhodian. — Helius. Actis, Ochime,
Dorian. — Hellen, Xuthug. Agimius,
Deucalion,
Alban. —_— Alba Sylvius. Atys or Capys.

37

Freya, the Egyptian Phre, and as Il in the annual feast which was
held in his honour, called Yule.” Ondurdis also is the Egyptian
Onderah or Denderah, which takes its name from the god and first
ruler of Heliopolis. The Celtic divinity, Ogmius, with his Mercury
and Hercules associations, has been frequently identified with Ahom,
and is Achumai. The Irish Ogomuin, son of Thoi, must be the
same, Thoi being a form of Jahath, an Achthoes without the first
syllable. He seems to be represented by the British Beli, who is
called erroneously son of Manhogan (Manachath), and correctly the
father of Llud (Lahad). Beli may be the name of Alvan himself,
given to Jachath when accurate history perished, and a tendency
arose to reduce the solar divinities to unity.

The Ethiopian deity Assabinus, and its earliest monarch Arwe,
may be Eshban and Haroeh. Manachath may appear not only in
the Chinese Ming-ti but also in the Peruvian Manco-Guina-Capac
and the Algonquin Manitou. It would be strange if the ancient
people of China and the tribes of this continent could be shown to
have dwelt within the influence of a Horite civilization. The unity
and recent origin of the human race would be at once established
could this be done, as I doubt not it will be before long. In the
meantime, the various traditions of civilized peoples have carried us
back to the days of Abraham and to the lands in which he sojourned—
Palestine, Egypt, and the region lying between ; and pointed these
out as the time and the place when and where man, a second time
beginning to fill the earth, laid the foundations of his present pros-
perity. The facts I have given, through the connections established
between the Scripture narrative and tradition, are a besom to sweep
into the waste-basket of literature the utterly unfounded hypotheses
of Bunsen and others, which throw the commencement of Egyptian
history thousands of years into the past. They abolish, I trust for
ever, that absurd class of interpreters of mythology, who make
Euhemerus a continual object of scorn, and pleasingly imagine a
world sitting down in its various divisions to weave out of its own
brain a complex and unintelligible solar allegory. They say to the
ethnologist, the student of language, the comparative geographer, the
groper towards a science of religions, the historian, as they point to
the eastern life of nearly four thousand years ago—there is the long-
forgotten field in which your studies must begin if they are to be

_ 18 Mallet’s Northern Antiquities. Bohn; 110.

38

successful. And, more important than all, they tell the Gentile of a
Divine hand, not simply leading him as well as the Jew through the
early period of the world’s history, but placing on record, briefly as
becomes the littleness of things human in view of the Divine, yet
comprehensively, the roll of his forgotten ancestry. Spite of all
questions regarding the books of Chronicles, the Bible still proves
itself the true and faithful Word, the great standard of historic fact
as well as of spiritual truth and life. I am fully conscious of the
importance of the revolution which the acceptance of the truths set
forth in this paper will cause in the world of historical science. Of
this, however, I am also sure—

“ Magna est veritas et pravalebit.”